government that should unite the clergy and laity; which then adopted the principle of this mixed government, and laid the basis of a new society in accordance with it. Of this new organization, from that time called "The Methodist New Connexion," Mr. Thorn was the president, and Mr. Kilham secretary. At the time of its formation, only two preachers, besides Mr. Thorn and Mr. Kilham, seceded from the Conference. But the cause was espoused by the laity in many places, and it immediately received an accession of about five thousand members. An unhappy controversy was the result of the separation, and much ill feeling was generated. The first Conference of the New Connexion was held at Sheffield, 1798, which was attended by fifteen preachers and seventeen lay delegates. Mr. Kilham was not permitted long to direct the body of which he may be called the founder, as he died before the close of the year of the first Conference at the age of thirty-six. Of this connexion Mr. Watson, afterwards one of the brightest ornaments of the Old Connexion, was for eight years a member and minister, of whom the following mention is made in the " Jubilee Memorial of the New Connexion." "It is not so generally known as it ought to be, that to the New Connexion belongs the honour and joy of having brought this extraordinary man from obscurity and placed him in a position whence his path was as a shining light till it emerged in the glories of eternity. His respect for the New Connexion did not cease when he had rejoined the Wesleyans, and shone like the sun amongst the most popular and gifted of their ministers. He did not disparage the friends he had left, he held them in grateful esteem, and the ministers of the New Connexion invariably met a cordial welcome at his residence. Honour to his memory. He

was a great, good, and useful minister of Jesus Christ. May his mantle rest on the rising ministry of both the Old and the New Connexion."

This reference is as honourable to the memory of Mr. Watson, who was all that it represents him to have been, as it is to the candour of the body who by his secession was deprived of such an ornament and tower of strength.

It will be borne in mind by the reader that the only difference of importance between the New Connexion Methodists and the Old one, consists of their views of the constitution of Conference; the latter contending for an unmixed hierarchy, and the former for a mixed government of clergy and laity. In the jubilee volume of this body, published in 1848, an able, temperate, and impartial work, the authors, while expressing their high admiration for Mr. Kilham's irreproachable moral character, and their support of his views, disclaim the opinion that their denomination had its origin in personal sympathy with him under his expulsion from the Wesleyan Connexion. Highly as they respect his memory, of which in the volume just alluded to, they have given full proof in a beautiful effusion of love and respect, it is still, they assert, the principles of Christian liberty. which he advocated, round which their connexion clusters, and to which as cherished by many of Mr. Kilham's contemporaries, the origin of their denomination is to be traced.

There were several friends in Birmingham who sympathized with Mr. Kilham in his struggle for religious liberty in 1796 and 1797; but it was not until the year 1809, that the Methodist New Connexion obtained a footing in this town. At that time a small room was fitted up as a place of worship in a court or alley, lead

ing out of New-street, and at the following Conference Mr. Revill was stationed here as minister. The little society gathered strength, and several friends in the Staffordshire Potteries, where this body had obtained considerable strength; coming to their assistance, Oxford-street chapel was purchased and opened for their accommodation on the 28th July, 1811.

In process of time a Sabbath school was established which has been a great blessing to the church. It is now taught in the chapel, the room formerly occupied being taken by the Roman Catholics, but arrangements are in progress for the erection of both a new school and chapel. Money is in hand for that purpose, and to encourage this very desirable object, the Conference has promised to give £150 towards it when other preparatory matters are adjusted. There are here 104 members, 150 Sabbath scholars, and 25 teachers.

In 1838, Unett-street chapel was erected, and which was considerably enlarged and improved in 1842. In 1844, the spacious schools behind the chapel were built, and now this valuable estate, which is creditable to the connexion, and honourable to the town of Birmingham, is placed in easy circumstances. Both the society (which consists of 103 members) and the congregation are improving. The last returns of the Sabbath school reported 363 scholars and 44 teachers.

This denomination has just built a very neat and comfortable chapel at Sparkbrook, which was recently opened. And they have another small chapel and school-room in progress in Bridge-street.

Since the Methodist New Connexion established itself in this town, it has spread out and formed societies in many of the neighbouring towns,-such as Wolverhampton, Bilston, Wednesbury, Dudley, Tipton, Old

bury, Halesowen, Lye Waste, Stourbridge, Lichfield, Cheslyn Hey, Dawley Green, and many other places; in each of which commodious and respectable chapels have been erected.

The Birmingham Circuit has now 2 circuit preachers, 9 local preachers, 6 societies, 5 Sabbath schools, 95 teachers, 657 scholars, and 248 members in church fellowship.

The Birmingham district, embracing 5 circuits, including 8 circuit preachers, 113 local preachers, 40 Sabbath schools, 864 Sabbath school teachers, and 6,112 scholars, with 40 chapels, 45 societies, and 2,497 members.

THE WESLEYAN ASSOCIATION METHODISTS.

BATH-STREET CHAPEL.

The Wesleyan Methodist Association was formed in the year 1835. There had previously existed much dissatisfaction among many of the lay officers and private members of the Old Methodist Society, in consequence of the itinerant preachers having in the year 1828, when the connexion was disturbed by certain proceedings relative to the erection of an organ at Leeds, declared themselves possessed of more authority over the members of the society than was by many of the lay officers and private members regarded as being either consistent with the constitution of methodism, as settled in 1797, or agreeable to what they regarded as just and scriptural. This discontent was greatly increased in the year 1834, by certain proceedings, which were taken by the Conference, for establishing a theological institution for the training of ministers. This subject had been under the consideration of several conferences and committees. Many of the lay officers

and private members, and some of the itinerant ministers, were strongly opposed to the establishment of a theological institution. At the Conference of 1834, the Rev. Dr. Warren, who had concurred in some of the previous preparatory steps taken by the Conference, warmly opposed the measure, and in consequence, as he stated, of the clamour with which he was assailed in the Conference, he there obtained an imperfect hearing. Therefore, he published a pamphlet, in which he complained of the proceedings of the Conference, and denounced the intended theological institution, as likely to prove highly injurious to the best interests of the connexion. For publishing this pamphlet, contrary, as it was alleged, to the rules of the connexion, he was tried before a meeting composed of the itinerant preachers of the Manchester district; and by that meeting was suspended from the exercise of his ministry. Many persons thought that he was thus subjected to unmerited punishment, and that the Conference ought to have consulted the Methodist societies as to the establishment of the theological institution; and that no further steps should be taken until the judgment of the societies on this matter was obtained. Dr. Warren refused to submit to the sentence of the district meeting, and persisted in occupying the pulpits in his circuit. In this he was warmly supported by a large portion of the lay officers and private members. Appeals to the Court of Chancery followed, and decisions were obtained, which excluded him from the pulpits of the chapels.

Under these circumstances loud complaints were made of the power assumed and exercised by the itinerant preachers, and an organization was formed to obtain the redress of alleged grievances. Many persons who joined in the movement were very little concerned about the